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Tituba was an enslaved woman, owned by Samuel Parris  of Danvers, Massachusetts. Although her origins are debated, research has suggested that she was a South American native and sailed from Barbados to New England with Samuel Parris. Little is known regarding Tituba's life prior to her enslavement.
However, she became a pivotal figure in the witch trials when she confessed to witchcraft while also making claims that both Sarah Good and Sarah Osborne participated in said witchcraft. She was imprisoned and later released by Samuel Conklin, but little to nothing is known about Tituba's life following her subsequent release. Tituba's husband was John Indian, a native American man whose origins are unknown, but he may have been from Central America.
Tituba as well may have been originally from Central America before Barbados. Tituba was the first person to be accused by Elizabeth Parris and Abigail Williams of witchcraft.
It has been theorized that Tituba told the girls tales of voodoo and witchcraft prior to the accusations. Initially denying her involvement in witchcraft, Tituba later confessed to making a "witchcake", due to being beaten by Samuel Parris with the intention of getting a confession. When questioned later, she added that she knew about occult techniques from her mistress in Barbados, who taught her how to ward herself from evil powers and how to reveal the cause of witchcraft.
Since such knowledge was not meant for harm, Tituba again asserted to Parris she was not a witch, but admitted she had participated in an occult ritual when she made the witchcake in an attempt to help Elizabeth Parris. Other women and men from surrounding villages were accused of witchcraft and arrested at the Salem witchcraft trials.
Not only did Tituba accuse others in her confession, but she talked about black dogs, hogs, a yellow bird, red and black rats, cats, a fox and a wolf.
Tituba talked about riding sticks to different places. She confessed that Sarah Osborne possessed a creature with the head of a woman, two legs, and wings. Since it mixed various perspectives on witchcraft, Tituba's confession confused listeners, and its similarities to certain stock tropes of demonology caused some Salem Village residents to believe that Satan was among them.
The majority of fictional pieces that artistically or historically depict Tituba's life portray her as an "other" or an "outgroup" by Puritan society, due to her racial and socioeconomic status as a South American Native Indigenous and an indentured servant woman.
Henry Wadsworth Longfellow , in his play entitled Giles Corey of the Salem Farms , describes Tituba as "the daughter of a man all black and fierce…He was an Obi man, and taught [her] magic.
She featured prominently in the play The Crucible by Arthur Miller as well as the and film adaptations of the play. Tituba is played by American born actress, Charlayne Woodard , in the film. Starkey 's work The Devil in Massachusetts In the play, Tituba was brought to Salem from Barbados, was taught how to conjure up spirits, and had allegedly dabbled in sorcery , witchcraft, and Satanism.
These fictional accounts hold that Abigail Williams and the other girls tried to use her knowledge when dancing in the woods before the trials began; it was, in fact, their being caught that led to those events. With the original intention of covering up their own sinful deeds, Tituba was the one to be accused by Abigail, who had in fact drunk from a magic cup Tituba made to kill John Proctor's wife, Elizabeth, and to bewitch him into loving her.
She and the other girls claimed to have seen Tituba "with the Devil ". It is ironic that the belief that Tituba led these girls astray has persisted in popular lore, fiction and non fiction alike.
The charge, which is seen by some as having barely disguised racist undertones, is based on the imagination of authors like Starkey, who mirrors Salem's accusers when she asserts that "I have invented the scenes with Tituba Written for children 10 and up, it portrays Tituba as a black West Indian woman who tells stories about life in Barbados to the village girls.
These stories are mingled with existing superstitions and half-remembered pagan beliefs on the part of Puritans for instance, it is a white neighbor who makes the witch cake, rather than Tituba herself , and the witchcraft hysteria is partly attributed to a sort of cabin fever during a particularly bitter winter. Tituba is the subject of the award-winning novel I, Tituba: Tituba appears in the novel Calligraphy of the Witch by Alicia Gaspar de Alba as an Arawak Native American Indigenous from Guyana fluent in several languages, and the only person in the Boston area who understands Spanish.
She is also featured as a main character on WGN's television series Salem The show portrays her as being a powerful witch, along with other historical figures from the Salem Witch Trials who also are portrayed as having supernatural powers. In American Horror Story: Coven , young African-American witch Queenie states that she is a descendant of Tituba. They suggest her magic came from her Arawak ancestry.
From Wikipedia, the free encyclopedia. Tituba Illustration of Tituba by John W. Reading the Witch Trials of New York City, New York. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York University Press, , pp. The Salem Witch Trials Reader. International Journal of Language Academy.
Retrieved 24 December Retrieved 28 June Retrieved 26 April Witches and Bitches Lowdown! Salem witch trials — Timeline People Cultural depictions. Arthur Abbot Nehemiah Abbot Jr. Mary Barker William Barker Jr. Sarah Bibber Mary Bridges Jr.
Retrieved from " https: People of the Salem witch trials Barbadian slaves 17th-century African people 17th-century Native Americans 17th-century births Carib people 18th-century deaths. Wikipedia articles incorporating a citation from Appleton's Cyclopedia Articles with hCards Year of birth unknown Year of death uncertain Place of birth unknown.
Illustration of Tituba by John W. Accused of witchcraft during the Salem Witch Trials.
It heard charges against a servant girl, Mary Watkins, for falsely accusing her mistress of witchcraft. They dismissed charges against all but five people. After someone concluded that a loss, illness or death had been caused by witchcraft, the accuser entered a complaint against the alleged witch with the local magistrates.
If the magistrates at this local level were satisfied that the complaint was well-founded, the prisoner was handed over to be dealt with by a superior court.
In , the magistrates opted to wait for the arrival of the new charter and governor, who would establish a Court of Oyer and Terminer to handle these cases. The next step, at the superior court level, was to summon witnesses before a grand jury. A person could be indicted on charges of afflicting with witchcraft,  or for making an unlawful covenant with the Devil. Several others, including Elizabeth Bassett Proctor and Abigail Faulkner, were convicted but given temporary reprieves because they were pregnant.
Five other women were convicted in , but the death sentence was never carried out: Foster's daughter , Dorcas Hoar and Abigail Hobbs.
Giles Corey , an year-old farmer from the southeast end of Salem called Salem Farms , refused to enter a plea when he came to trial in September. The judges applied an archaic form of punishment called peine forte et dure, in which stones were piled on his chest until he could no longer breathe. After two days of peine fort et dure, Corey died without entering a plea.
As convicted witches, Rebecca Nurse and Martha Corey had been excommunicated from their churches and denied proper burials. As soon as the bodies of the accused were cut down from the trees, they were thrown into a shallow grave and the crowd dispersed.
Oral history claims that the families of the dead reclaimed their bodies after dark and buried them in unmarked graves on family property. The record books of the time do not note the deaths of any of those executed. Much, but not all, of the evidence used against the accused, was spectral evidence , or the testimony of the afflicted who claimed to see the apparition or the shape of the person who was allegedly afflicting them.
Opponents claimed that the Devil was able to use anyone's shape to afflict people, but the Court contended that the Devil could not use a person's shape without that person's permission; therefore, when the afflicted claimed to see the apparition of a specific person, that was accepted as evidence that the accused had been complicit with the Devil.
Cotton Mather's The Wonders of the Invisible World was written with the purpose to show how careful the court was in managing the trials. Unfortunately the work did not get released until after the trials had already ended. Increase Mather and other ministers sent a letter to the Court, "The Return of Several Ministers Consulted", urging the magistrates not to convict on spectral evidence alone. A copy of this letter was printed in Increase Mather 's Cases of Conscience , published in The publication A Tryal of Witches , related to the Bury St Edmunds witch trial , was used by the magistrates at Salem when looking for a precedent in allowing spectral evidence.
Since the jurist Sir Matthew Hale had permitted this evidence, supported by the eminent philosopher, physician and author Thomas Browne , to be used in the Bury St Edmunds witch trial and the accusations against two Lowestoft women, the colonial magistrates also accepted its validity and their trials proceeded.
Sometime in February , likely after the afflictions began but before specific names were mentioned, a neighbor of Rev. She intended to use traditional English white magic to discover the identity of the witch who was afflicting the girls. The cake, made from rye meal and urine from the afflicted girls, was fed to a dog.
According to English folk understanding of how witches accomplished affliction when the dog ate the cake, the witch herself would be hurt. Invisible particles she had sent to afflict the girls were believed to remain in the girls' urine, and a woman's cries of pain when the dog ate the cake would identify her as the witch.
This superstition was based on the Cartesian "Doctrine of Effluvia", which posited that witches afflicted others by the use of "venomous and malignant particles, that were ejected from the eye", according to the October 8, letter of Thomas Brattle , a contemporary critic of the trials. According to the Records of the Salem-Village Church , Parris spoke with Sibly or Sibley privately on March 25, , about her "grand error" and accepted her "sorrowful confession.
Other instances appear in the records of the episode that demonstrated a continued belief by members of the community in this effluvia as legitimate evidence. Two statements against Elizabeth Howe included accounts of people suggesting that an ear be cut off and burned from two different animals which Howe was thought to have afflicted, to prove she was the one who had bewitched them to death. Traditionally, the allegedly afflicted girls are said to have been entertained by Parris' slave, Tituba.
She supposedly taught them about voodoo in the parsonage kitchen in early , although there is no contemporary evidence to support this.
Upham in the 19th century, typically relate that a circle of the girls, with Tituba's help, tried their hands at fortune telling. They used the white of an egg and a mirror to create a primitive crystal ball to divine the professions of their future spouses and scared one another when one supposedly saw the shape of a coffin instead.
The story is drawn from John Hale 's book about the trials,  but in his account, only one of the girls, not a group of them, had confessed to him afterward that she had once tried this.
Hale did not mention Tituba as having any part of it, nor did he identify when the incident took place. But the record of Tituba's pre-trial examination holds her giving an energetic confession, speaking before the court of "creatures who inhabit the invisible world," and "the dark rituals which bind them together in service of Satan", implicating both Good and Osborne while asserting that "many other people in the colony were engaged in the devil's conspiracy against the Bay.
Tituba's race has often been described in later accounts as of Carib-Indian or African descent, but contemporary sources describe her only as an "Indian".
Research by Elaine Breslaw has suggested that Tituba may have been captured in what is now Venezuela and brought to Barbados , and so may have been an Arawak Indian. Thomas Hutchinson writing his history of the Massachusetts Bay Colony in the 18th century, describe her as a "Spanish Indian. The most infamous application of the belief in effluvia was the touch test used in Andover during preliminary examinations in September Parris had explicitly warned his congregation against such examinations.
If the accused witch touched the victim while the victim was having a fit, and the fit stopped, observers believed that meant the accused was the person who had afflicted the victim. As several of those accused later recounted,. Some led us and laid our hands upon them, and then they said they were well and that we were guilty of afflicting them; whereupon we were all seized, as prisoners, by a warrant from the justice of the peace and forthwith carried to Salem.
John Hale explained how this supposedly worked: Other evidence included the confessions of the accused; testimony by a confessed witch who identified others as witches; the discovery of poppits poppets , books of palmistry and horoscopes, or pots of ointments in the possession or home of the accused; and observation of what were called witch's teats on the body of the accused.
A witch's teat was said to be a mole or blemish somewhere on the body that was insensitive to touch; discovery of such insensitive areas was considered de facto evidence of witchcraft. Various accounts and opinions about the proceedings began to be published in Which happened from the Nineteenth of March, to the Fifth of April, William Milbourne, a Baptist minister in Boston, publicly petitioned the General Assembly in early June , challenging the use of spectral evidence by the Court.
On June 15, , twelve local ministers — including Increase Mather and Samuel Willard — submitted The Return of several Ministers to the Governor and Council in Boston, cautioning the authorities not to rely entirely on the use of spectral evidence:. Presumptions whereupon persons may be Committed, and much more, Convictions whereupon persons may be Condemned as Guilty of Witchcrafts, ought certainly to be more considerable, than barely the Accused Persons being Represented by a Spectre unto the Afflicted.
In it, two characters, S Salem and B Boston , discuss the way the proceedings were being conducted, with "B" urging caution about the use of testimony from the afflicted and the confessors, stating, "whatever comes from them is to be suspected; and it is dangerous using or crediting them too far".
Being an Account of the Tryals of Several Witches, Lately Executed in New-England , as a defense of the trials, to "help very much flatten that fury which we now so much turn upon one another".
The book included accounts of five trials, with much of the material copied directly from the court records, which were supplied to Mather by Stephen Sewall, his friend and Clerk of the Court. The title page mistakenly lists the publication year as "". In it, Increase Mather repeated his caution about the reliance on spectral evidence, stating " It were better that Ten Suspected Witches should escape, than that one Innocent Person should be Condemned ". Although the last trial was held in May , public response to the events continued.
In the decades following the trials, survivors and family members and their supporters sought to establish the innocence of the individuals who were convicted and to gain compensation. In the following centuries, the descendants of those unjustly accused and condemned have sought to honor their memories.
Events in Salem and Danvers in were used to commemorate the trials. In November , years after the celebration of the th anniversary of the trials, the Massachusetts legislature passed an act exonerating all who had been convicted and naming each of the innocent.
The first indication that public calls for justice were not over occurred in when Thomas Maule , a noted Quaker, publicly criticized the handling of the trials by the Puritan leaders in Chapter 29 of his book Truth Held Forth and Maintained , expanding on Increase Mather by stating, "it were better that one hundred Witches should live, than that one person be put to death for a witch, which is not a Witch".
On December 17, , the General Court ruled that there would be a fast day on January 14, , "referring to the late Tragedy, raised among us by Satan and his Instruments. From —97, Robert Calef , a "weaver" and a cloth merchant in Boston, collected correspondence, court records and petitions, and other accounts of the trials, and placed them, for contrast, alongside portions of Cotton Mather's Wonders of the Invisible World , under the title More Wonders of the Invisible World , .
Calef could not get it published in Boston and he had to take it to London, where it was published in Scholars of the trials — Hutchinson, Upham, Burr, and even Poole — have relied on Calef's compilation of documents. John Hale, a minister in Beverly who was present at many of the proceedings, had completed his book, A Modest Enquiry into the Nature of Witchcraft in , which was not published until , after his death, and perhaps in response to Calef's book.
Expressing regret over the actions taken, Hale admitted, "Such was the darkness of that day, the tortures and lamentations of the afflicted, and the power of former presidents, that we walked in the clouds, and could not see our way. Various petitions were filed between and with the Massachusetts government, demanding that the convictions be formally reversed. Those tried and found guilty were considered dead in the eyes of the law, and with convictions still on the books, those not executed were vulnerable to further accusations.
The General Court initially reversed the attainder only for those who had filed petitions,  only three people who had been convicted but not executed: In May , twenty-two people who had been convicted of witchcraft, or whose relatives had been convicted of witchcraft, presented the government with a petition in which they demanded both a reversal of attainder and compensation for financial losses. Repentance was evident within the Salem Village church. Joseph Green and the members of the church voted on February 14, , after nearly two months of consideration, to reverse the excommunication of Martha Corey.
She claimed that she had not acted out of malice, but had been deluded by Satan into denouncing innocent people, mentioning Rebecca Nurse , in particular,  and was accepted for full membership. On October 17, , the General Court passed a bill reversing the judgment against the twenty-two people listed in the petition there were seven additional people who had been convicted but had not signed the petition, but there was no reversal of attainder for them.
Two months later, on December 17, , Governor Joseph Dudley authorized monetary compensation to the twenty-two people in the petition. Rebecca Nurse's descendants erected an obelisk-shaped granite memorial in her memory in on the grounds of the Nurse Homestead in Danvers, with an inscription from John Greenleaf Whittier.
In , an additional monument was erected in honor of forty neighbors who signed a petition in support of Nurse. Not all the condemned had been exonerated in the early 18th century. In , descendants of the six people who had been wrongly convicted and executed but who had not been included in the bill for a reversal of attainder in , or added to it in , demanded that the General Court formally clear the names of their ancestral family members. An act was passed pronouncing the innocence of those accused, although it listed only Ann Pudeator by name.
The th anniversary of the trials was marked in in Salem and Danvers by a variety of events. A memorial park was dedicated in Salem which included stone slab benches inserted in the stone wall of the park for each of those executed in In , The Danvers Tercentennial Committee also persuaded the Massachusetts House of Representatives to issue a resolution honoring those who had died.
After extensive efforts by Paula Keene, a Salem schoolteacher, state representatives J. Michael Ruane and Paul Tirone , along with others, issued a bill whereby the names of all those not previously listed were to be added to this resolution.
When it was finally signed on October 31, , by Governor Jane Swift , more than years later, all were finally proclaimed innocent. In January , the University of Virginia announced its project team had determined the execution site on Gallows Hill in Salem, where nineteen "witches" had been hanged in public.
The city owns the property and plans to install a memorial there to the innocent victims. A documentary, Gallows Hill — Nineteen, is in production about these events. The story of the witchcraft accusations, trials and executions has captured the imagination of writers and artists in the centuries since the event took place.
As the trials took place at the intersection between a gradually disappearing medieval past and an emerging enlightenment, and dealt with torture and confession, some interpretations draw attention to the boundaries between the medieval and the post-medieval as cultural constructions.
The cause of the symptoms of those who claimed affliction continues to be a subject of interest. Various medical and psychological explanations for the observed symptoms have been explored by researchers, including psychological hysteria in response to Indian attacks, convulsive ergotism caused by eating rye bread made from grain infected by the fungus Claviceps purpurea a natural substance from which LSD is derived ,  an epidemic of bird-borne encephalitis lethargica , and sleep paralysis to explain the nocturnal attacks alleged by some of the accusers.
From Wikipedia, the free encyclopedia. For the minor league baseball team, see Salem Witches baseball. For the lawsuit, see Salem witchcraft trial Protests against early modern witch trials. Timeline of the Salem witch trials. This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. April Learn how and when to remove this template message. This section does not cite any sources.
Please help improve this section by adding citations to reliable sources. Cultural depictions of the Salem witch trials. Medical and psychological explanations of bewitchment.
Narratives of the Witchcraft Cases, The Puritan Tradition in America. UP of New England. A blow at modern Sadducism in some philosophical considerations about witchcraft. To which is added, the relation of the fam'd disturbance by the drummer, in the house of Mr.
Including Suffolk County, Massachusetts. Boston, MA, , p. New York, , p. Bremer and Tom Webster, eds. Puritans and Puritanism in Europe and America: Bremer, The Puritan Experiment: Memorable Providence, Relating to Witchraft and Possessions.
Retrieved December 24, Studies of Salem witch trials , [ dead link ] law. Retrieved November 15, The Salem Witch Trials: Cooper Square Press, New York. Upham, Salem Witchcraft and Cotton Mather. Selected Letters of Cotton Mather.
Louisiana State University Press: Archived from the original on 17 May In Burr, George Lincoln. Rebecca Nurse" , etext. Spectral Evidence and the Salem Witchcraft Crisis". A Scholars Day Journal. Article 8 — via Digital Commons. The first American evangelical: Diary of Cotton Mather. A Modest Enquiry into the Nature of Witchcraft. Harvard University Press , ; accessed December 24, Old South Church , oldsouth.
The Salem witchcraft papers: Verbatim transcripts of the legal documents of the Salem witchcraft outbreak of Wright and Potter, , pp. July 10 and July 19, , salemweb.
Medievalism in the Modern World. Essays in Honour of Leslie J. Richard Utz and Tom Shippey , Turnhout: The Witches Curse , pbs. Memorable Providence, Relating to Witchcraft and Possessions. Reis, Elizabeth , Damned Women: Mysteries of the Salem Witch Trials.
A Storm of Witchcraft: The Social Origins of Witchcraft. A Guide to the Salem Witchcraft Hysteria of William and Mary Quarterly , , Vol. Witchcraft and the Culture of Early New England. Oxford University Press , Magic and Religion in Early New England. A Delusion of Satan: University of Kansas, The Devil in the Shape of a Woman: Witchcraft in Colonial New England.
Beyond the Burning Time. The Story of the Salem Witch Trials: Upper Saddle River, NJ. In the process Salem divided into pro- and anti-Parris factions. They screamed, made odd sounds, threw things, contorted their bodies, and complained of biting and pinching sensations.
The hallucinogen LSD is a derivative of ergot. Given the subsequent spread of the strange behaviour to other girls and young women in the community and the timing of its display, however, those physiological and psychological explanations are not very convincing.
The litany of odd behaviour also mirrored that of the children of a Boston family who in were believed to have been bewitched, a description of which had been provided by Congregational minister Cotton Mather in his book Memorable Providences, Relating to Witchcraft and Possessions and which may have been known by the girls in Salem Village. In February, unable to account for their behaviour medically, the local doctor, William Griggs, put the blame on the supernatural.
Although it provided no answers, its baking outraged Parris, who saw it as a blasphemous act. Pressured by Parris to identify their tormentor, Betty and Abigail claimed to have been bewitched by Tituba and two other marginalized members of the community, neither of whom attended church regularly: Sarah Good , an irascible beggar, and Sarah Osborn also spelled Osborne , an elderly bed-ridden woman who was scorned for her romantic involvement with an indentured servant.
Both Good and Osborn protested their own innocence, though Good accused Osborn. Initially, Tituba also claimed to be blameless, but after being repeatedly badgered and undoubtedly fearful owing to her vulnerable status as a slave , she told the magistrates what they apparently wanted to hear—that she had been visited by the devil and made a deal with him.
The magistrates then had not only a confession but also what they accepted as evidence of the presence of more witches in the community, and hysteria mounted. Other girls and young women began experiencing fits, among them Ann Putnam, Jr. Significantly, those that they began identifying as other witches were no longer just outsiders and outcasts but rather upstanding members of the community, beginning with Rebecca Nurse , a mature woman of some prominence.
As the weeks passed, many of the accused proved to be enemies of the Putnams , and Putnam family members and in-laws would end up being the accusers in dozens of cases.
The accused were forced to defend themselves without aid of counsel. Those who insisted upon their innocence met harsher fates, becoming martyrs to their own sense of justice. Many in the community who viewed the unfolding events as travesties remained mute, afraid that they would be punished for raising objections to the proceedings by being accused of witchcraft themselves.
On June 2 Bridget Bishop—who had been accused and found innocent of witchery some 12 years earlier—was the first of the defendants to be convicted. On July 19 five more convicted persons were hanged, including Nurse and Good the latter of whom responded to her conviction by saying that she was no more a witch than the judge was a wizard.
He too was convicted and, along with four others, was hanged on August As the trials progressed, accusations spread to individuals from other communities , among them, Beverly , Malden , Gloucester , Andover , Lynn , Marblehead , Charlestown , and Boston.
The devil never assists men to do supernatural things undesired. When, therefore, such like things shall be testified against the accused party, not by specters, which are devils in the shape of persons either living or dead, but by real men or women who may be credited, it is proof enough that such a one has that conversation and correspondence with the devil as that he or she, whoever they be, ought to be exterminated from among men. This notwithstanding I will add: It were better that ten suspected witches should escape than that one innocent person should be condemned.
On October 29, as the accusations of witchcraft extended to include his own wife, Governor Phips once again stepped in, ordering a halt to the proceedings of the Court of Oyer and Terminer. In their place he established a Superior Court of Judicature, which was instructed not to admit spectral evidence.
Trials resumed in January and February, but of the 56 persons indicted, only 3 were convicted, and they, along with everyone held in custody, had been pardoned by Phips by May as the trials came to an end. Nineteen persons had been hanged, and another five not counting Giles Corey had died in custody. In the years to come, there would be individual and institutional acts of repentance by many of those involved in the trials.
In January the General Court of Massachusetts declared a day of fasting and contemplation for the tragedy that had resulted from the trials. That month, Samuel Sewall , one of the judges, publicly acknowledged his own error and guilt in the proceedings. In the General Court declared that the trials had been unlawful. In Ann Putnam, Jr. In the state of Massachusetts formally apologized for the trials. It was not until , however, that the last 11 of the convicted were fully exonerated.
The abuses of the Salem witch trials would contribute to changes in U. Joseph McCarthy during the Red Scare of the s. We welcome suggested improvements to any of our articles. You can make it easier for us to review and, hopefully, publish your contribution by keeping a few points in mind. Your contribution may be further edited by our staff, and its publication is subject to our final approval. Unfortunately, our editorial approach may not be able to accommodate all contributions.
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But scorned women weren't the only victims of Salem's angry mobs. Today, many remember John Proctor's name not because of his real-life. A girl is accused during the Salem Witch Trials (Bettmann / CORBIS) Tens of thousands of supposed witches—mostly women—were executed. . We have fixed the text to address this issue. You Thought · How to Keep Your Jack O' Lantern Looking Dapper Longer · Meet the Real-Life Vampires of New. In , the Massachusetts Bay Colony executed fourteen women, five .. and could make you believe things of yourself that were not true.